This comprehensive, interdisciplinary monograph will deal with many aspects of the San Lorenzo basilica, extending from its foundation as Florence’s palaeochristian cathedral to the modern era. Florence's Basilica di San Lorenzo, the city’s first cathedral and the center of liturgical patronage of the Medici and their grand ducal successors from the late Trecento until the nineteenth century, is one of the most frequently studied churches in Florence. Modern studies have tended, however, to focus on limited and specific aspects of the complex, and the lion’s share of research published since the nineteenth century deals with the period from Brunelleschi to Michelangelo, or from Cosimo il Vecchio to Cosimo I. The San Lorenzo project has already produced a conference, held at I Tatti on 27-30 May 2009, and a series of sessions at the 2010 annual meeting of the Renaissance Society of America. Energies are now focused on the monograph, with chapters that address a broad range of questions. These include the urban setting of the churches and the parish, San Lorenzo's relations with other ecclesiastical institutions, the individual buildings, the clergy, chapels and altars, the chapter's administration and financial structure, liturgical furnishings, music, liturgy, preaching, the demographics of parish life, and the annual or ephemeral festal practices on the site. Each chapter will offer an extensive exploration of its topic, wide-ranging in its historical scope and wherever possible dealing not merely with brief moments of history but with the longue durée. Each will include new research, the publication of relevant documents, and a careful critical assessment of the historiography.
This volume examines the Italian Renaissance revival as a Pan-European phenomenon of critique, commentary and re-shaping of a nineteenth-century present perceived a deeply problematic. Sweeping the humanistic disciplines—history, literature, music, art, architecture, collecting etc—This phenomenon located between historical nostalgia and critique of the contemporary world marked the oeuvre of as diverse a group of figures as Jean August Dominique Ingres and EM Forster, Heinrich Geymüller and Adolf von Hildebrand, Jules Michelet and Jacob Burckhardt, H.H. Richardson and Rainer Maria Rilke, Giosuè Carducci and Francesco de Sanctis. Though some perceived it as a “Golden Age”, a model for the present, some cast it as a negative example, contrasting the resurgence of the arts with the decadence of society and the loss of an ethical and political conscience thus revealing that the triumphalist model had its detractors and that the reaction to the Renaissance was more complex than it may at first appear. Through a series of essays by a group of international scholars the volume recovers some of the multi-dimensionality of the reaction to, transformation of and commentary on the Italian Renaissance and its ties to nineteenth-century modernity, as seen both from within (by Italians) and from without (by foreigners, expatriates, travellers, scholars etc). The essays seek out the connections between the Italian Renaissance and the nineteenth-century present, comparing different visions and interpretations and bringing out the characteristic features of the phenomenon: from the reformation of Italian history in popular culture to the interest in the strong personalities of literature, from artistic ambitions to recreate Renaissance architectural works to the fascination with Giotto and fifteenth-century Florence.
Lina Bolzoni is professor of Italian Literature at Scuola Normale Superiore. At the Scuola Normale Superiore she is a founding director of the Centre for Data Processing of Texts and Images in Literary Tradition.
Alina Payne is Alexander P. Misheff Professor of History of Art and Architecture at Harvard University and Paul E. Geier Director of Villa I Tatti, The Harvard University Center for Italian Renaissance Studies in Florence.
Roisin Cossar brings a new perspective to the history of the Christian church in fourteenth century Italy by examining how clerics managed efforts to reform their domestic lives in the decades after the arrival of the Black Death.
Priests at the end of the Middle Ages resembled their lay contemporaries as they entered into domestic relationships with women, fathered children, and took responsibility for managing households, or familiae. Cossar limns a complex portrait of daily life in the medieval clerical familia that traces the phases of its development. Many priests began their vocation as apprentices in the households of older clerics. In middle age, priests fully embraced the traditional role of paterfamilias—patriarchs with authority over their households, including servants and, especially in Venice, slaves. As fathers they endeavored to establish their illegitimate sons in a clerical family trade. They also used their legal knowledge to protect their female companions and children against a church that frowned on such domestic arrangements and actively sought to stamp them out.
Clerical Households in Late Medieval Italy refutes the longstanding charge that the late medieval clergy were corrupt, living licentious lives that failed to uphold priestly obligations. In fashioning a domestic culture that responded flexibly to their own needs, priests tempered the often unrealistic expectations of their superiors. Their response to the rigid demands of church reform allowed the church to maintain itself during a period of crisis and transition in European history.
The Avignon papacy (1309–1377) represented the zenith of papal power in Europe. The Roman curia’s move to southern France enlarged its bureaucracy, centralized its authority, and initiated closer contact with secular institutions. The pope’s presence also attracted leading minds to Avignon, transforming a modest city into a cosmopolitan center of learning. But a crisis of legitimacy was brewing among leading thinkers of the day. The Avignon Papacy Contested considers the work of six fourteenth-century writers who waged literary war against the Catholic Church’s increasing claims of supremacy over secular rulers—a conflict that engaged contemporary critics from every corner of Europe.
This comprehensive, interdisciplinary collection illuminates many previously unexplored aspects of the Basilica of San Lorenzo’s history, extending from its Early Christian foundation to the modern era. Brunelleschi’s rebuilt Basilica, the center of liturgical patronage of the Medici and their grand-ducal successors until the nineteenth century, is today one of the most frequently studied churches in Florence. Modern research has tended, however, to focus on the remarkable art and architecture from ca. 1400–1600. In this wide-ranging collection, scholars investigate: the urban setting of the church and its parish; San Lorenzo’s relations with other ecclesiastical institutions; the genesis of individual major buildings of the complex and their decorations; the clergy, chapels and altars; the chapter’s administration and financial structure; lay and clerical patronage; devotional furnishings, music, illuminated liturgical manuscripts, and preaching; as well as the annual or ephemeral festal practices on the site. Each contribution offers a profound exploration of its topic, wide-ranging in its chronological scope. One encounters here fresh archival research, the publication of relevant documents, and critical assessments of the historiography. San Lorenzo is represented in this volume as a living Florentine institution, continually reshaped by complex historical forces.
The Renaissance marked a turning point in Europe’s relationship to Arabic thought. On the one hand, Dag Nikolaus Hasse argues, it was the period in which important Arabic traditions reached the peak of their influence in Europe. On the other hand, it is the time when the West began to forget, and even actively suppress, its debt to Arabic culture. Success and Suppressiontraces the complex story of Arabic influence on Renaissance thought.
It is often assumed that the Renaissance had little interest in Arabic sciences and philosophy, because humanist polemics from the period attacked Arabic learning and championed Greek civilization. Yet Hasse shows that Renaissance denials of Arabic influence emerged not because scholars of the time rejected that intellectual tradition altogether but because a small group of anti-Arab hard-liners strove to suppress its powerful and persuasive influence. The period witnessed a boom in new translations and multivolume editions of Arabic authors, and European philosophers and scientists incorporated—and often celebrated—Arabic thought in their work, especially in medicine, philosophy, and astrology. But the famous Arabic authorities were a prominent obstacle to the Renaissance project of renewing European academic culture through Greece and Rome, and radical reformers accused Arabic science of linguistic corruption, plagiarism, or irreligion. Hasse shows how a mixture of ideological and scientific motives led to the decline of some Arabic traditions in important areas of European culture, while others continued to flourish.